Jerusalem Talmud Eruvin Chapter 9

כָּל גַּגּוֹת הָעִיר רְשׁוּת אַחַת וּבִלְבַד שֶׁלֹּא יְהֵא גַג גָּבוֹהַּ עֲשָׂרָה אוֹ נָמוֹךְ עֲשָׂרָה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים כָּל אֶחָד וְאֶחָד רְשׁוּת בִּפְנֵי עַצְמוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר אֶחָד גַּגּוֹת וְאֶחָד חֲצֵירוֹת וְאֶחָד קַרְפֵּיפוֹת רְשׁוּת אַחַת לְכֵלִים שֶׁשָּׁבְתוּ לְתוֹכָן וְלֹא לְכֵלִים שֶׁשָּׁבְתוּ בְתוֹךְ הַבַּיִת: כָּל גַּגּוֹת הָעִיר רְשׁוּת אַחַת כול׳. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אִתְפַּלְּגוֹן רַב וּשְׁמוּאֵל. שְׁמוּאֵל אָמַר. עַד בֵּית סְאָתַיִם. וְרַב אָמַר. מְטַלְטְלִין בָּם אֲפִילוּ כוֹר וַאֲפִילּוּ כוֹרַיִים. הֲווּ בָעֵי מֵימַר. מַה פָלִיגֵי רִבִּי מֵאִיר וְרַבָּנִן. בְּשֶׁעִירְבוּ. אֲבָל בְּשֶׁלֹּא עִירְבוּ. פָּתַר לָהּ כְּשֶׁהָיוּ כוּלָּן לְאָדָם אֶחָד. מַתְנִיתִין שֶׁהָיוּ כוּלָּן עוֹלִין אוֹ בְסולָּם צוּרִי אוֹ בְסוּלָּם מִצְרִי. אֲבָל אִם הָיוּ כוּלָּן עוֹלִין בְּסולָּם מִצְרִי וְאֶחָד עוֹלֶה בְסוּלָּם צוּרִי. אוֹתוֹ שֶׁלְצוּרִי נַעֲשֶׂה כְפֶתַח וְהַשְּׁאָר נַעֲשֶׂה כְמִטְרַפֵּס וְעוֹלֶה כְמִטְרַפֵּס וְיוֹרֵד. מָהוּ לְטַלְטֵל בְּכוּלּוֹ. שְׁמוּאֵל אָמַר. מְטַלְטֵל בְּכוּלּוֹ. רַב אָמַר. אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת. מַתְנִיתִין פְלִיגָא עַל רַב. גַּג גָּדוֹל סָמוּךְ לְקָטָן. הַגָּדוֹל מוּתָּר וְהַקָּטָן אָסוּר. נִיחָא הַגָּדוֹל מוּתָּר בְּאַרְבַּע אַמּוֹת. וְהַקָּטָן אָסוּר בְּאַרְבַּע אַמּוֹת. וְיֵשׁ אָסוּר בְּאַרְבַּע אַמּוֹת. רַב וּשְׁמוּאֵל אָמְרֵי. שֶׁנּוֹתְנִין לוֹ אַרְבַּע אַמּוֹת בִּפְנֵי פִתְחוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל אָמַר. בְּשֶׁהָיָה שָׁם פֶּתַח פָּתוּחַ לַגַּג. אֲפִילוּ כֵן הַגָּדוֹל מוּתָּר. שֶׁלֹּא נִפְרָץ בִּמְלוֹאוֹ. וְהַקָּטָן אָסוּר. שֶׁנִּפְרָץ בִּמְלוֹאוֹ. רִבִּי מֵאִיר אוֹמֵר. אֵין אַתֶּם מוֹדִין לִי בְּכֵלִים שֶׁשָּׁבְתוּ בֶּחָצֵר שֶׁמְּטַלְטְלִין אוֹתָן בֶּחָצֵר. מַה נִשְׁתַּנֶּה גַג מֵחָצֵר. אָמְרוּ לוֹ. לֹא. אִם אָמַרְתָּ בְּחָצֵר שֶׁאֵין לָהּ דִּיּוּרִין לְמַטָָּה. תֹּאמַר בְּגַג שֶׁיֵּשׁ לוֹ דִיּוּרִין לְמַטָּה. אָמַר לָהֶן. הֲרֵי שֶׁהָיְתָה הֶחָצֵר לְמַעֲלָה מִן הַגַּג מָהוּ. אָמְרוּ לוֹ. לֹא. אִם אָמַרְתָּ בְּחָצֵר שֶׁאֵין כָּל אֶחָד מַכִּיר אֶת מְקוֹמוֹ. תֹּאמַר בְּגַג שֶׁכָּל אֶחָד מַכִּיר אֶת מְקוֹמוֹ. אָמַר לָהֶן. הֲרֵי שֶׁהָיְתָה הֶחָצֵר חֲלוּקָה בִפְּסֵיסִיּוֹת מָהוּ. עַד כָּאן הָיְתָה תְשׁוּבָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִיכָּן וָהֵילָךְ הָיוּ מֵשִׁיבִין לְפָנָיו. אָמְרוּ לוֹ. לֹא. אִם אָמַרְתָּ בְּחָצֵר שֶׁמְּחִיצוֹתֶיהָ עוֹלוֹת עִמָּהּ. תֹּאמַר בְּגַג שֶׁאֵין מְחִיצוֹתָיו עוֹלוֹת עִמּוֹ. וַהֲוָה מֵימַר לוֹן. אוֹף אֲנָא אִית לִי עָמוֹק כְּגוֹבָה. תַּנֵּי. אָמַר רִבִּי יוּדָה. בִּשְׁעַת הַשְּׁמָד הָיִינוּ נוֹטְלִין אֶת הַסֶּפֶר וְהָיִינוּ עוֹלִין מֵחָצֵר לְגַג וּמִגַּג לְגַג אַחֵר וְיוֹשְׁבִין וְקוֹרִין. וְלֹא אָמַר אָדָם דָּבָר. אָמְרוּ לוֹ. אֵין שְׁעַת הַשְּׁמָד רְאָיָיה. אָמַר רִבִּי. שׁוֹנִין הָיִינוּ אֶצֶל רִבִּי שִׂמְעוֹן (בְּבִקְעָה) [בִּתְקוֹעַ]. וְהָיִינוּ נוֹטְלִין שֶׁמֶן וַאֲלִינְטִית וְהָיִינוּ נִכְנָסִין מֵחָצֵר לְגַג וּמִגַּג לְקַרְפֵּף וּמִקַּרְפֵּף לְקַרְפֵּף. עַד שֶׁהָיִינוּ מַגִּיעִין לְקַרְפֵּף הַסָּמוּךְ לְמַעֲיָין וְיוֹרְדִין וְטוֹבְלִין בּוֹ. אַשְׁכָּחַת אָמַר. אַרְבַּע פַּלְגְּוָון. כָּל גַּגּוֹת הָעִיר רְשׁוּת אַחַת הֵן. רִבִּי יוּדָן אוֹמֵר. חָצֵר וְגַגּוֹת רְשׁוּת אַחַת הֵן. רִבִּי שִׂמְעוֹן אוֹמֵר. חָצֵר וְגַג וְקַרְפֵּף אַחַת הֵן לַכֵּלִים שֶׁשָּׁבְתוּ בְּתוֹכָן וְלֹא לַכֵּלִיֹם שֶׁשָּׁבְתוּ בְּתוֹךְ הָבָּיִת. רִבִּי יוֹחָנָן אָמַר. בְּשֶׁלֹּא עִירִבוּ. אֲבָל בְּשֶׁעִירִבוּ נַעֲשִׂית חָצֵר כְבָתִּים. וְהַגַּגּוֹת רְשׁוּת בִּפְנֵי עַצְמָן. אָמַר רִבִּי זְעִירָא. הִיא עִירִיבוּ הִיא שֶׁלֹּא עִירִיבוּ. מַתְנִיתִין פְלִיגָא עַל רִבִּי זְעִירָא. לֹא לְכֵלִים שֶׁשָּׁבְתוּ בְתוֹךְ הַבַּיִת. אִם בְּשֶׁלֹּא עִירִיבוּ. הָדָא צוֹרְכָא. לְהוֹצִיא מְן הַגַּג אָסוּר. לֹא כָל שֶׁכֵּן לַגַּג. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא קוֹמֵי רִבִּי לָא. בְּשֶׁעִרְבָה זוֹ בִפְנֵי עַצְמָהּ וְזוֹ בִפְנֵי עַצְמָהּ. אֲפִילוּ כֵן לֹא לַכֵּלִים שֶׁשָּׁבְתוּ לְתוֹכוֹ. פיּס׳. רַבָּנִן דְּקַיְסָרִי בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַתְיָיא דִשְׁמוּאֵל לְרַב וּתְרַוַייהוּ פְלִיגִין עַל שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. דְּתַנִּינָן. כָּל גַּגּוֹת הָעִיר רְשׁוּת אַחַת. שְׁמוּאֵל אָמַר. עַד בֵּית סְאָתַיִם. רַב אָמַר. מְטַלְטְלִין בָּהֶן אֲפִילוּ כוֹר וַאֲפִילּוּ כוֹרַיִים.

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr and even if the inhabitants of the different houses made eruvin for themselves. But if the level of roofs differs by at least 10 hand-breadths, each level constitutes a domain by itself and one may not carry from one to the other without an appropriate eruv . , but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house one may carry any vessel of the courtyard from one place to any other in the yard; only moving vessels from a house to the yard or vice versa is forbidden. . HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah . Rav said, one carries there even a kor , even two kor . They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv for the whole walled town, in the majority opinion the eruv does not extend to the rooftops which are not intended as dwellings. . But if they did not have to make an eruv , he explains it if all [houses] were the property of one person, the same applies to rooftops. The rabbis may hold that roofs of different houses are different domains even if all belong to one and the same person. . Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down. May one carry in all of it? Samuel said, he carries in all of it. Rav said, he only carries within four cubits. Our Mishnah disagrees with Rav: “If a large roof is adjacent to a small one, the large one is permitted but the small forbidden.” One understands that of the large one four cubits are permitted. But of the small one is forbidden four cubits? Is anything forbidden in four cubits? Do not Rav and Samuel say that one allows him four cubits in front of his door within 4 cubits of one’s door. There is absolutely no situation where one is not permitted to carry up to a distance of 4 cubits. ? Rebbi Yose ben Rebbi Abun said in Samuel’s name: If there was a door open to the roof since no wall indicates that it is separated from the large roof. , even then the large one is permitted since it is not completely open, and the small one is forbidden because it is completely open. “ Rebbi Meïr says, do you not agree with me that vessels which started the Sabbath in a courtyard may be moved in the courtyard? What is the difference between a roof and a courtyard? They told him, no. If you say about a courtyard, which has no dwellers under it, what can you say about a roof, which has dwellers under it? He asked them, what if the courtyard was higher than the roof? They told him, no. If you say about a courtyard where nobody knows his place, what can you say about a roof where everybody knows his place? He asked them, what if the courtyard was split by pebbles? Up to this point there was an answer 8. One would have expected the name of a Tanna stating the objections of R. Meïr’s students. .” Rebbi Yose ben Rebbi Abun said, from here on they were answering him in person; they told him, no. If you say about a courtyard whose dividers rise about it, what can you say about a roof whose dividers do not rise about it? He was telling them, in fact I am equating depth and height. It was stated: “Rebbi Jehudah said, in times of persecution we were taking the scroll and climbing from courtyard to roof, from a roof to another roof, and sitting down and reading. They told him, times of persecution are no proof.” “ 147b , Menaḥot 72a . Rebbi said, when we were studying with Rebbi Simeon (in a valley) [in Tekoa], we were taking oil and a bath towel, - i, n .. and going from a courtyard to a roof, and from the roof to a corral, and from one corral to another corral, until we came to the corral adjacent to the spring, and descending and immersing ourselves in it.” You may say that there are four disagreements. “All rooftops of a town form one domain.” Rebbi Jehudah says, courtyard and rooftops form one domain. “Rebbi Simeon says, courtyards, rooftops, and corrals are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house”. Rebbi Joḥanan said, if they did not make an eruv . But if they made an eruv the courtyard becomes like the houses for itself since they permit carrying from one to the other by way of the roofs. Since with an eruv one may bring vessels from the houses into the courtyard, they also would allow bringing vessels from one house to another in another courtyard via the roof. Cf. Babli 91a . . Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv . Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv , is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house and it is possible to bring vessels into the courtyard and onto the roof, they cannot be moved to any other roof nor to another courtyard. R. Zeˋira is not contradicted by the Mishnah. . Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah . Rav said, one carries there even a kor , even two kor .

גַּג גָּדוֹל סָמוּךְ לְקָטָן הַגָּדוֹל מוּתָּר וְהַקָּטָן אָסוּר. חָצֵר גְּדוֹלָה שֶׁנִּפְרְצָה לִקְטַנָּה הַגְּדוֹלָה מוּתֶּרֶת וְהַקְּטַנָּה אֲסוּרָה מִפְּנֵי שֶׁהִיא כְפִתְחָהּ שֶׁל גְּדוֹלָה. גַּג גָּדוֹל סָמוּךְ לְקָטָן הַגָּדוֹל מוּתָּר וְהַקָּטָן אָסוּר. מַתְנִיתִין בְּאוֹתוֹ הַגַּג. אֲבָל בְּגַג אַחֵר אָסוּר. בְּשֶׁאֵינוֹ שָׁוֶה. אֲבָל אִם הָיָה שָׁוֶה מוּתָּר. מַתְנִיתִין פְלִיגָא עַל שְׁמוּאֵל. חָצֵר גְּדוֹלָה שֶׁנִּפְרְצָה לִקְטַנָּה הַגְּדוֹלָה מוּתֶּרֶת וְהַקְּטַנָּה אֲסוּרָה. וִיטַלְטְלוּ בָהּ עַד מְקוֹם מְחִיצוֹת. חֲבֵרַיָיה אָמְרִין קוֹמֵי רִבִּי יוֹסֵי בְשֵׁם רִבִּי אֲחִיָיה. מַה דָמַר שְׁמוּאֵל. בְּשַׁבָּת זוֹ. מַה דְהִיא מַתְנִיתִין. בְּשַׁבָּת הַבָּאָה. מָה נָן קַיָימִין. אִם בְּשֶׁעִירְבוּ עֵירוּב אֶחָד. בֵּין בַּשַּׁבָּת זוֹ בֵין בַּשַּׁבָּת הַבָּאָה יְהוּ מוּתָּרִין. אִם בְּשֶׁלֹּא עִירְבוּ כָל עִיקָּר. בֵּין בַּשַּׁבָּת זוֹ בֵין בַּשַּׁבָּת הַבָּאָה יְהוּ אֲסוּרִין. מַה דַהֲוָה עוֹבְדְא הָכִי הֲוָה עוֹבְדְא. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא קוֹמֵי רִבִּי לָא. בְּשֶׁיעִירְבָה זוֹ בִפְנֵי עַצְמָהּ וְזוֹ בִפְנֵי עַצְמָהּ. אֲפִילוּ כֵן הַגְּדוֹלָה מוּתֶּרֶת. שֶׁנִּפְרְצָה בִמְלוֹאָהּ. וְקְּטַנָּה אֲסוּרָה. שֶׁלֹּא נִפְרְצָה בִמְלוֹאָהּ.

MISHNAH: If a large roof is adjacent to a small one with the larger house. , the large one is permitted but the small forbidden. If a large courtyard is open to a small one, the large one is permitted but the small forbidden since it acts as a door to the large one. HALAKHAH: “If a large roof is adjacent to a small one with the larger house. , the large one is permitted but the small forbidden.” Our Mishnah [refers to] one roof only, but on another roof it is forbidden. If it is not level, but if it is level it is permitted. Our Mishnah disagrees with Samuel: “If a large courtyard is open to a small one, the large one is permitted but the small forbidden.” Should one not be able to move there up to the place of the partitions? The colleagues said before Rebbi Yose in the name of Rebbi Aḥiyya: What Samuel said, on this Sabbath itself, what the Mishnah deals with the next Sabbath. Where do we hold? If they made one eruv together, they should be permitted both on this and on the next Sabbath. If they did not make any eruv , they should be forbidden both on this and on the next Sabbath. The case happened as it happened. Rebbi Abun bar Cahana said before Rebbi La: When each of them made separate eruvin , nevertheless the large one is permitted since it is breached along its entire length and the small one is forbidden since it was not breached along its entire length.

חָצֵר שֶׁנִּפְרְצָה לִרְשׁוּת הָרַבִּים הַמַּכְנִיס מִתּוֹכָהּ לִרְשׁוּת הַיָחִיד אוֹ מֵרְשׁוּת הַיָחִיד לְתוֹכָהּ חַיָיב דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים מִתּוֹכָה לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ פָּטוּר מִפְּנֵי שֶׁהִיא כַכַּרְמְלִית: פיס׳. רִבִּי זְרִיקָא רִבִּי יַעֲקֹב בַּר בּוּן בְשֵׁם רִבִּי חֲנִינָה. לֹא אָמַר רִבִּי לָעְזָר אֶלָּא מִמְּקוֹם מְחִיצוֹת בְּשֶׁנִּיטְלוּ רָאשֵׁי זָוִיּוֹת מִיכָּן וּמִיכָּן. וּבִלְבַד בְּאַרְבָּעָה. רִבִּי זְעִירָא וְרִבִּי אִילָא תְּרֵיהוֹן אָמְרִין. אָסוּר שֶׁלֹּא מִמְּקוֹם מְחִיצוֹת. אֲבָל מִמְּקוֹם מְחִיצוֹת אֲפִילוּ רַבָּנִן מוֹדוּ. אָמַר רִבִּי זְרִיקָן. זִימְנִין סַגִּין פָּשְׁטִית עִם רִבִּי יַעֲקֹב בַּר בּוּן וְלֹא שָׁמְעִית מִינֵּיהּ דָּא מִילְּתָא. אָמְרִין לֵיהּ. וְלֵית בַּר נַשׁ הֲוֵי שְׁמַע מִילָּה דְלֵית חַבְרֵיהּ שְׁמִיעַ לֵיהּ. רַב יִרְמְיָה בְשֵׁם רַב. בְּשֶׁנִיטְלוּ רָאשֵׁי זָוִיּוֹת מִיכָּן וּמִיכָּן. וּבִלְבַד בְּשָׁוֶוה.

MISHNAH: If a courtyard is open to the public domain 1, Note 73 ); transporting from the yard to either the public road or a private house is only rabbinically forbidden. , anybody who brings from it into a private domain or from a private domain into it is liable, the words of Rebbi Eliezer. But the Sages say from it into the public domain and from the public domain into it one is not liable since it is like karmelit . HALAKHAH: Paragraph. Rebbi Zeriqa, Rebbi Jacob bar Abun in the name of Rebbi Ḥanina: Rebbi Eleazar said this only for the place of partitions if the main parts had been removed on both sides except for the two entrances where at the place of the missing walls a strip 4 hand-breadths wide each is added to the public domain. , and only four [handbreadths]. Rebbi Zeˋira and Rebbi Illa both are saying, it is forbidden not at the place of partitions, but at the place of partitions even the rabbis agree. . Rebbi Zeriqan said, many times I explained [the Mishnah] with Rebbi Jacob bar Abun and never heard this from him 3, after Note 57 . . They said to him, does it not happen that one person hears something which another does not hear? Rav Jeremiah in the name of Rav: if the main partitions had been removed on both sides, and only if it is level.

חָצֵר שֶׁנִּפְרְצָה מִשְּׁתֵּי רוּחוֹת וְכֵן בַּיִת שֶׁנִּפְרַץ מִשְּׁתֵּי רוּחוֹתָיו וְכֵן מָבוֹי שֶׁנִּיטְּלָה קוֹרָתוֹ אוֹ לְחָיָיו מוּתָּרִין בְּאוֹתָהּ שַׁבָּת וַאֲסוּרִין לֶעָתִיד לָבוֹא דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר אִם מוּתָּרִין בְּאוֹתָהּ שַׁבָּת מוּתָּרִין לֶעָתִיד לָבוֹא. וְאִם אֲסוּרִין לֶעָתִיד לָבוֹא אֲסוּרִין בְּאוֹתָהּ שַׁבָּת: פיס׳. וְלָמָּה לִי מִשְׁתֵּי רוּחוֹתֶיהָ. אֲפִילוּ מֵרוּחַ אַחַת. וְלֹא רַב הוּא. דְּרַב אָמַר. חָצֵר נִיתֶּרֶת בִּשְׁנֵי פַסִּין. רִבִּי שְׁמוּאֶל בְשֵׁם רִבִּי זֵירָא. בְּמַחֲלוֹקֶת. מָאן דָּמַר תַּמָּן בְּפַס אֶחָד וָכָא בְפַס אֶחָד. מָאן דָּמַר תַּמָּן בִּשְׁנֵי פַסין וָכָא בִשְׁנֵי פַסין. נִפְרָץ מִן הָאֶמְצָע מוּתָּר. שְׁמוּאֵל אָמַר. אָסוּר. אָמַר רִבִּי זְעִירָא. אִין לֵית הָדָא אוּלְפַּן דִּשְׁמוּאֵל קַשְׁיָא. נִפְרָץ כָּל אוֹתוֹ הָרוּחַ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הָדָא הִיא אֶכְּסֶדְרָה. אִילּוּ אֶכְּסֶדְרָה. שֶׁמָּא אֵינָהּ מוּתֶּרֶת. אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי לִיעֶזֶר אֶלָּא בְחָצֵר וּבְמָבוֹי. אֲבָל בַּבַּיִת כְּגֶשֶׁר הוּא. רַב וְרִבִּי יוֹחָנָן אָמְרֵי. אָסוּר בֵּין בְּשַׁבָּת זוֹ בֵין בְּשַׁבָּת הַבָּאָה. אָמַר רִבִּי יוֹחָנָן. כּוֹשְׁתְּ וְקֲירוּיָה וּמָבוֹי וְגֵר וְעַם הָאָרֶץ. חֳמָרִים. כּוֹשְׁתְּ. דִּתְנָן. הַכּוֹשְׁתְּ וְהַחֶכֶס וְרָאשֵׁי בְשָׂמִים נִלְקָחִים בְּכֶסֶף מַעֲשֵׂר וְאֵינוֹ מִטַּמֵּא טוּמְאַת אוֹכְלִין דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי. אִם נִלְקָחִים בְּכֶסֶף מַעֲשֵׂר. מִטַּמְּאִין טוּמְאַת אוֹכְלִין. וְאִם אֵינָן מִטַּמֵּא טוּמְאַת אוֹכְלִין. אַף הֵן לֹא יִלָּקְחוּ בְּכֶסֶף מַעֲשֵׂר. רִבִּי יוֹחָנָן אָמַר. חֳמָרִים. מִטַּמְּאִין טוּמְאַת אוֹכְלִין וְאֵין נִיקְחִין בְּכֶסֶף מַעֲשֵׂר. קֵרוּיָיה. דְּתַנִּינָן תַּמָּן קֵרוּיָה שֶׁהִטְבִּילָהּ בְּמַיִם שֶׁהֵן רְאוּיִין לְקַדֵּשׁ וכו׳. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. אֵין מְקַדְּשִׁין בָּהּ לֹא בַתְּחִילָּה וְלֹא בַסּוֹף. מָבוֹי. דְּתַנִּינָן תַּמָּן וְכֵן מָבוֹי שֶׁנִּיטְּלָה קוֹרָתוֹ כו׳. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. אֲסוּרִין בֵּין בְּשַׁבָּת זוֹ בֵין בְּשַׁבָּת הַבָּאָה. גֵּר. דְּתַנֵּי. גֵּר שֶׁנִּתְגַּיֵיר וְהָיוּ לוֹ יֵינוֹת. וְאָמַר. בָּרִי לִי שֶׁלֹּא נִתְנַסֶּךְ מֵהֶן. בִּזְמַן שֶׁנַּעֲשׂוּ עַל גַּב עַצְמָן. טְהוֹרִים לוֹ וּטְמֵאִים לָאֲחֵרִים. עַל גַּב אֲחֵרִים. טְמֵאִין בֵּין לוֹ וּבֵין לָאֲחֵרִים. רִבִּי עֲקִיבָה אוֹמֵר. אִם טְהוֹרִין לוֹ. יְהוּ טְהוֹרִין לָאֲחֵרִים. אִם טְמֵאִין לָאֲחֵרִים. טְמֵאִים לוֹ. רִבִּי יוֹחָנָן אָמַר. לְחוֹמָרִין. טְמֵאִין בֵּין לוֹ וּבֵין לָאֲחֵרִים. עַם הָאָרֶץ. דְּתַנֵּי. עַם הָאָרֶץ שֶׁנִּתְמַנֶּה לִהְיוֹת חָבֵר. וְהָיוּ לוֹ טָהֳרוֹת וְאָמַר. בָּרִי לִי שֶׁנַּעֲשׂוּ בְטַהֲרָה. בִּזְמַן שֶׁנַּעֲשׂוּ עַל גַּב עַצְמוֹ. טְהוֹרוֹת לוֹ וּטְמֵאוֹת לָאֲחֵרִים. עַל גַּב אֲחֵרִים. טְמֵאוֹת בֵּין לוֹ בֵין לָאֲחֵרִים. רִבִּי עֲקִיבָה אוֹמֵר. אִם טְהוֹרוֹת לוֹ טְהוֹרוֹת לָאֲחֵרִים. אִם טְמֵיאוֹת לָאֲחֵרִים. טְמֵאוֹת לוֹ. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. טְמֵאוֹת בֵּין לוֹ בֵּין לָאֲחֵרִים.

MISHNAH: If a courtyard became open on both sides, or a house became open on both sides, or an alley whose beam or lathes were removed, they are permitted the same Sabbath but forbidden in the future, the words of Rebbi Jehudah. Rebbi Yose says, if they are permitted the same Sabbath they are permitted in the future, and if they are forbidden in the future they are forbidden this Sabbath. HALAKHAH: Paragraph. Why do I need “on both sides”? Even on one side! Does this not follow Rav, as Rav said, a courtyard becomes permitted by two planks? Rebbi Samuel in the name of Rebbi Zeˋira: It is a disagreement. He who says there by one plank, here also by one plank; he who says there by two planks, here also by two planks. If it became breached in the middle it is permitted; Samuel said it is forbidden. Rebbi Zeˋira said, if that of Samuel is not what he learned, it is difficult. If one entire side was breached? Rebbi Yose ben Rebbi Abun said, that is [the case of] the porch; if it were a porch, would it not be permitted? Rebbi Joḥanan said, Rebbi Eliezer said this only for a courtyard and an alley; but is a house like a bridge? Rav and Rebbi Joḥanan say, it is forbidden both on this Sabbath and the coming Sabbath. 3:4 (79c 1.22). Rebbi Joḥanan said, costos , and hollowed squash, and alley, and convert, and vulgar, are restrictive. Costos as we have stated 3:5 . תנן is Babylonian Aramaic. Costos , -i, f ., Greek κόστος, an Oriental aromatic plant. , “ costos , and cardamon, and important spices may be bought with tithe money but do not become impure by impurity of foodstuff, the words of Rebbi Aqiba. Rebbi Joḥanan ben Nuri said, if they may be bought with tithe money they become impure by impurity of foodstuff, and if they do not become impure by impurity of foodstuff they may not be bought with tithe money.” Rebbi Joḥanan said, restrictive 5:3 . “Sanctify” means to put some of the ashes of the Red Cow into the water to use it to purify from the impurity of the dead. This water has to be taken from flowing water ( Num . 19:17 ). Since the squash, used as a pot, will absorb of this water, immediately after it has been immersed in flowing water it might be used in the ceremony, but later the water retained in its walls will invalidate new water drawn by the hollowed squash. In the Mishnah, R. Joshua argues that if at the start the squash was acceptable it always should be acceptable, if later it is not acceptable neither should it be at the start (since the point in time when it becomes unacceptable is not well defined.) : they become impure by impurity of foodstuff and may not be bought with tithe money. Hollowed squash as we have stated text is original. : “A hollowed squash which one immersed is water suitable for sanctification, etc.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end. Alley, as we have stated there, Chapters 2–5. , “or an alley whose beam was removed, etc.” Rebbi Joḥanan said, restrictive, it is forbidden both on this Sabbath and the coming Sabbath. Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, pp. 349–350. , by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others.

הַבּוֹנֶה עֲלִיָיה עַל גַּבֵּי שְׁנֵי בָתִּים וְכֵן גְּשָׁרִים הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת דִּבְרֵי רִבִּי יְהוּדָה וַחֲכָמִים אוֹסְרִין. וְעוֹד אָמַר רִבִּי יְהוּדָה מְעָרְבִין בְּמָבוֹי הַמְפוּלָּשׁ וַחֲכָמִים אוֹסְרִין: פיס׳. רַב הוּנָא אָמַר. אֵין רְשׁוּת הָרַבִּים מְקוּרֶה. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָה. וְלֹא מִן הַמִּדְבָּר לָמַדְתָּ. וּמִדְבָּר מְקוּרֶה הָיָה. מַתְנִיתִין לֹא אָמְרָה כֵן. אֶלָּא וְכֵן גְּשָׁרִים הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת דִּבְרֵי רִבִּי יוּדָה. וַחֲכָמִים אוֹסְרִין. לֹא אָמַר אֶלָּא וַחֲכָמִים אוֹסְרִין. הוּא חַיָיב חַטָּאת אֵין כָּאן. מָהוּ שֶׁיְּהֵא צָרִיךְ מְחִיצָה. רַבָּא אָמַר. צָרִיךְ מְחִיצָה. רִבִּי יוֹסֵי אָמַר. אֵין צָרִיךְ מְחִיצָה. אָמְרוּ חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹסֵי. יְאוּת אָמַר רִבִּי בָּא. דְּתַנִּינָן. אָמַר רִבִּי יוּדָן. לֹא תְהֵא מְחִיצָה גְּבוֹהָה מִכּוֹתֶל שֶׁבֵּינֵיהֶן. אָמַר לוֹן. תַּמָּן שֶׁיֵּשׁ שָׁם תִּקְרָה אֵין צָרִיךְ מְחִיצָה. בְּרַם הָכָא שֶׁאֵין שָָׁם תִּקְרָה צָרִיךְ מְחִיצָה. דְּאָמַר רַב יְהוּדָה. הָדָא דְאַתָּ מַר. מְפוּלָּשִׁין לְבִקְעָה. אֲבָל אִם הָיוּ מְפוּלָּשִׁין לִרְשׁוּת הָרַבִּים אָסוּר. בְּשֶׁאֵין שָׁם מְחִיצָה. אֲבָל יֵשׁ שָׁם מְחִיצָה מוּתָּר.

MISHNAH: If somebody builds an upper floor connecting two houses, and similarly open bridges, one carries under them, the words of Rebbi Jehudah, but the Sages forbid it. In addition, Rebbi Jehudah said that one may make an eruv for open alleys but the Sages forbid it. HALAKHAH: Paragraph. Rav Huna said, no public domain 98a . is roofed. Rebbi Simeon bar Carsana said, did you not learn from the desert, and was the desert not roofed. explains, all rules of the Sabbath are derived from the Tabernacle in the desert, and the space under the carts used by the Levites to transport the disassembled Tabernacle was roofed public domain. ? Our Mishnah does not say so, but “and similarly open bridges, one carries under them the words of Rebbi Jehudah, but the Sages forbid it.” It only says “but the Sages forbid it;” therefore there is no liability of a purification offering. Does it need a partition 16, Note 84 )? ? Rebbi Abba said, it needs a partition. Rebbi Yose said, it does not need a partition. The colleagues said before Rebbi Yose, does Rebbi Abba not say it correctly? As we have stated, “Rebbi Jehudah says, a partition should not be more than the wall between them.” He said to them, there, where there is a roof, it does not need a partition. But here, where there is no roof, it needs a partition, as Rav Jehudah said, if it is open to an agricultural area; if it were bordered by public domain in the biblical sense, even R. Jehudah would require actual partitions (standing or hanging.) , but if it is open to the public domain it is forbidden if there are no partitions, but if there is a partition it is permitted.